How the Shaykh, in obedience to the intimation from the Unseen, went with his basket four times in one day to the house of a certain Amír for the purpose of begging; and how the Amír rebuked him for his impudence, and how he excused himself to the Amír.

شیخ روزی چار کرت چون فقیر ** بهر کدیه رفت در قصر امیر

One day the Shaykh went four times to the palace of an Amír, in order to beg like a dervish,

در کفش زنبیل و شی لله زنان ** خالق جان می‌بجوید تای نان 2750

(With) a basket in his hand, crying, “Something for God's sake! The Creator of the soul is seeking a piece of bread.”

How the admonition of the Shaykh and the reflexion of (the impression produced by) his sincerity moved the Amír to weep; and how after (having shown) that irreverence he gave up (to him the contents of) his treasury; and how the Shaykh preserved himself (from temptation) and refused to accept (the gift) and said, “I cannot take any action in the absence of an intimation (from God).”

این بگفت و گریه در شد های های ** اشک غلطان بر رخ او جای جای

He (the Shaykh) said this and began to weep with ecstatic cries, the tears rolling hither and thither down his cheeks.

صدق او هم بر ضمیر میر زد ** عشق هر دم طرفه دیگی می‌پزد

His sincerity touched the Amír's heart: Love is ever cooking a wondrous potful.

صدق عاشق بر جمادی می‌تند ** چه عجب گر بر دل دانا زند

The sincerity of the lover affects (even) an inanimate thing: what wonder if it make an impression on the mind of one possessed of knowledge?

صدق موسی بر عصا و کوه زد ** بلک بر دریای پر اشکوه زد 2775

The sincerity of Moses made an impression on the rod and the mountain; nay, on the majestic sea.

صدق احمد بر جمال ماه زد ** بلک بر خورشید رخشان راه زد

The sincerity of Ahmad (Mohammed) made an impression on the beauty of the moon; nay, it stopped the course of the shining sun.

رو برو آورده هر دو در نفیر ** گشته گریان هم امیر و هم فقیر

With face turned to face in lamentation, both the Amír and the Dervish had fallen to weeping.

ساعتی بسیار چون بگریستند ** گفت میر او را که خیز ای ارجمند

After they had wept much for a while, the Amír said to him, “Arise, O worthy man,

هر چه خواهی از خزانه برگزین ** گرچه استحقاق داری صد چنین

And choose from the Treasury whatever thou wilt, albeit thou deservest a hundred such (treasuries).

خانه آن تست هر چت میل هست ** بر گزین خود هر دو عالم اندکست 2780

The (treasure-) house is thine: choose anything thou desirest, (though) in truth the two worlds are little (in thy estimation).”

گفت دستوری ندادندم چنین ** که کنم من این دخیلانه دخول

He replied, “I have not been given permission (by God) to pick out anything with my own hand.

این بهانه کرد و مهره در ربود ** مانع آن بدکان عطا صادق نبود

He made this excuse and took his leave: what prevented (him from complying) was (the fact) that the (Amír's) munificence was not sincere.

نه که صادق بود و پاک از غل و خشم ** شیخ را هر صدق می‌نامد به چشم

Was it not (the case) that it (the munificence) was sincere and unmixed with rancour and wrath? (Yes; but) every (kind of) sincerity did not come into the Shaykh's consideration.

گفت فرمانم چنین دادست اله ** که گدایانه برو نانی بخواه 2785

He said, “God hath so commanded me, saying, ‘Go as a beggar and ask for a piece of bread.’”

How the (following) intimation came to the Shaykh from the Unseen: “During these two years thou hast taken and given by Our command; henceforth give but do not take; always put thy hand under the mat which on thy behalf We have made to be like the wallet of Abú Hurayra, and thou wilt find (there) whatever thou mayst desire.” (The object of such miracles is) that the people of the world may gain certainty that beyond this (world) is a world where, if you take a handful of earth, it will turn to gold; if a dead man enter it he will become living; if the most ill-starred enter it he will become the most fortunate; if infidelity enter therein, it will become faith; if poison enter therein, it will become an antidote (to poison). It (that world) is neither inside of this world nor outside; neither beneath it nor above it; neither joined with it nor separate from it: it is devoid of quality and relation. At every moment thousands of signs and types are displayed by it (in this world). As manual skill to the form of the hand, or glances of the eye to the form of the eye, or eloquence of the tongue to the form of the tongue, (such is the relation of that world to this): it is neither inside of it nor outside, neither joined with it nor separate. And indication is sufficient for a person of intelligence.

تا دو سال این کار کرد آن مرد کار ** بعد از آن امر آمدش از کردگار

For two years that man of (high spiritual) accomplishment carried on this business (of begging); after that (time) the command came to him from the Creator—

بعد ازین می‌ده ولی از کس مخواه ** ما بدادیمت ز غیب این دستگاه

“Henceforth continue to give, but do not beg from any one: We from the Unseen World have bestowed on thee this power.

هر که خواهد از تو از یک تا هزار ** دست در زیر حصیری کن بر آر

Whoever begs of thee (any amount), from one (piece of money) to a thousand, put thy hand beneath a (certain) mat and produce (what he wants).

هین ز گنج رحمت بی‌مر بده ** در کف تو خاک گردد زر بده

Hark, give (it) from the incalculable treasure of (Divine) mercy: in thy hand earth will become gold: give (it)!

هر چه خواهندت بده مندیش از آن ** داد یزدان را تو بیش از بیش دان 2790

Give whatsoever they ask of thee: have no anxiety as to that: know that the bounty of God is more than (every) more.